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Luke vi. 38.

y Matt. xxv.

Luke xix. 20.

* Matt. wild he said unto them, Take heed what ye hear : * with what

measure ye mete, it shall be measured to you : and 2 unto y Matte IT:20 you that hear shall more be given. 25 y For he that hath, to

him shall be given : and he that hath not, from him shall be taken even that which he hath. 26 And he said, So is the kingdom of God, as if a man should cast seed into the ground ; 27 and should sleep and rise night and day, and the seed should spring and grow up, a he knoweth not how. 28 [b For] the earth bringeth forth fruit of herself; first the blade, then the ear, after that c the full corn in

the ear. 29 But when the fruit is brought forth, imme2. Rev. xiv. 15. diately a he putteth in the sickle, because the harvest is

2 read, more shall be given unto you.
a literally, he himself.

C read, there is.

b omit.

mostly contained in other parts of Matthew of this man, as to whether it is Christ or (v. 15; X. 26; vii. 2), where see notes. his ministers. The former certainly seems Here it is spoken with reference to teach- to be excluded by should sleep, and he ing by parables :-that they might take knoweth not how, ver. 27; and perhaps care to gain from them all the instruction the latter by putteth in the sickle, ver. which they were capable of giving :-not 29. But I believe the parable to be one hiding them under a blunted understand- taken simply from human things,-the ing, nor, when they did understand them, sower being quite in the background, and neglecting the teaching of them to others. the whole stress being on the SEED-its

24.] more shall be given unto you power and its development. The man then (see var. readd.), more shall be added, i. e. is just the farmer or husbandman, hardly more knowledge: so Euthymius: “with admitting an interpretation, but necessary what measure ye measure your attention, to the machinery of the parable. with the same shall knowledge be measured Observe, that in this case it is not his to you: i.e. as much attention as you give, seed as in Luke viii. 5,--and the agent is so much knowledge shall be served out to only hinted at in the most general way. you, and not only so much, but even If a meaning must be assigned, the best is more. .... In the gospel according to “human agency” in general. 27.] Matthew this is said in another manner, sleep and rise-i.e. employs himself otherand with another intent."

wise-goes about his ordinary occupations. 26-29.j PARABLE OF THE SEED GROW. The seed sown in the heart is in its growth ING WE KNOW NOT now. Peculiar to dependent on other causes than mere Mark. By Commentators of the Straus- human anxiety and watchfulness :-- on a sian school it is strangely supposed to be mysterious power implanted by God in the the same as the parable of the tares, with seed and the soil combined, the working of the tares left out. If so, a wonderful which is hidden from human eye. and most instructive parable has arisen No trouble of ours can accelerate the out of the fragments of the other, in growth, or shorten the stages through which the idea is a totally different one. which each seed must pass.

It is It is, the growth of the once-deposited the mistake of modern Methodism, for seed by the combination of its own de- instance, to be always working at the velopment with the genial power of the seed, taking it up to see whether it is earth, all of course under the creative growing, instead of leaving it to God's hand of God, but independent of human own good time, and meanwhile diligently care and anxiety during this time of doing God's work elsewhere: see Stier, growth. 26.] Observe said, without iii. p. 12. Wesley, to favour his system, unto them-implying that He is now pro. strangely explains sleep and rise night ceeding with his teacbing to the people: and day, exactly contrary to the meaning compare ver. 33. a man] Some diffi- of the parable—“that is, has it continually culty has been felt about the interpretation in his thoughts." 29.] he putteth in

a Acts ii, 41 :

iv. 4: v. 14: xix. 20.

30 And he said, a d Whereunto e shall we liken the king- n Acts t1,443 dom of God? or with what comparison e shall we compare it ? 31 It is like a grain of mustard seed, which, when it is sown fin the earth, is less than all the seeds that be fin the earth : 32 but when it is sown, it groweth up, and becometh greater than all herbs, and 8 shooteth out great branches ; so that the fowls of the air may lodge under the shadow of it. 33 b And with many such parables spake he bJohn xvi. 12. the word unto them, as they were able to hear it. 34 But without a parable spake he not unto them : and when they were alone, he expounded all things to his disciples. 35 And the same day, when the even was come, he saith unto them, Let us pass over unto the other side. 36 And when they had sent away the multitude, they took him even as he was in the ship. And there were also with him other h little ships. 37 And there arose a great storm of wind, and the waves beat into the ship, so that it was now i full. 38 And he was in the hinder part of the ship, asleep on ka pillow : and they awake him, and say unto him, Master, carest thou not that we perish ? 39 And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a d read, how. e render, must.

f render, upon. 8 render, maketh. h read, ships.

i render, filling. k render, the. i. e. the husbandman, see above. See the tares, Matt. xiii. 36 ff., and the saying Joel ii. 13, to which this verse is a refer. concerning defilement, Matt. xv. 15 ff. To ence :-also Rev. xiv. 14, 15, and 1 Pet. i. these we may add the two parables in John 23-25.

-ch. x. 1-18, which however was pub. 30—34.] PARABLE OF THE GRAIN OF licly explained,- and ch. xv. 1–12;- and MUSTARD SEED. Matt. xiii. 31–35. Luke perhaps Luke xvi. 9; xviii. 6-8. xiii. 18, 19. 30.7 This Rabbinical 35–41.7 THE STILLING OF THE STORM. method of questioning before beginning a Matt. viii. 18, 23—27. Luke viii. 22–25. discourse is also found in Luke, ver. 18,- Mark's words bind this occurrence by a without however the condescending plural, precise date to the preceding. It took which embraces the disciples, in their work place in the evening of the day on which of preaching and teaching, -and indeed the Parables were delivered : and our acgives all teachers an example, to what count is so rich in additional particulars, they may liken the Kingdom of God. as to take the highest rank among the 31.) The repetition of expressions verbatim three as to precision. 36.] even as in discourses is peculiar to Mark : so in the he was, i. e. without any preparation or earth here, and cannot stand ch. iii. 24, 25, refreshment. Other ships These 26: and see a very solemn instance, ch. ix. were probably some of the multitudes 44–48. 32.] and shooteth out great following, who seem to have been sepabranches is also peculiar. See notes on rated from them in the gale. 37.) a Matthew and Luke. 33.] as they were storm of wind is also in Luke, whose account able to hear it, according to their capa. is in the main so differently worded. city of receiving :- see note on Matt. xiii. 38.] the pillow, the cushion or seat at the 12. 34.] when they were alone ... stern, used by our Lord as a pillow. We have three such instances the sower, 39.] Peace, be still : these remarkable

great calm. 40 And he said unto them, Why are ye so fearful ? how is it that ye have no faith ? 41 And they feared lexceedingly, and said one to another, m What manner of man is this, that even the wind and the sea obey him ?

V. 1 And they came over unto the other side of the sea, into the country of the n Gadarenes. 2 And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit, 3 who had his dwelling among the tombs; and no man could bind him, no, not with chains : 4 because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces : neither could any man tame him. 5 And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones. But when he saw Jesus afar off, he ran and worshipped him, 7 and cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not. 8 For he said unto him, Come out of the man, thou unclean spirit. 9 And he

asked him, What is thy name? And he answered, saying, I literally, with a great fear. m render, Who then is this.

n the reading is uncertain, but Gergesenes seems here most likely. Some ancient MSS. have Gerasenes. See on Matt. viii. 28: and my Greek Test., Vol. I. Prolegomena, ch. vi. words are given only bere. On the varia. specifying for what part of the body. 6.7 tions in the accounts, see on Matthew, ver. afar off and ran are peculiar to Mark. 25. 41.] The then expresses the inference 7.] I adjure thee by God; I beseech thee" from the event which they had witnessed: Luke. 8.7 St. Mark generally uses the Who then is this, secing He doeth such direct address in the second person : see things?

ver. 12. For He said] literally, For He CHAP. V. 1.-20.] HEALING OF A DÆ- was saying to him, &c. 9.] for we are MONIAC AT GERGESA. Matt. viii. 28–34. many has perhaps given rise to the report Luke viii. 26-39. The accounts of St. of two dæmoniacs in Matthew. I cannot Mark and St. Luke are strictly cognate, and see in the above supposition any thing bear traces of having been originally given which should invalidate the testimony of the by two eye-witnesses, or perhaps even by one Evangelists. Rather are all such tracings and the same, and having passed through of discrepancies to their source, most in. others who had learnt one or two minute teresting and valuable. Nor can I conadditional particulars. St. Matthew's ac- sent for a moment to accept here the very count is evidently not from an eye-witness. lame solution which supposes one of the Some of the most striking circumstances are dæmoniacs not to be mentioned by St. Mark there omitted. See throughout notes on and St. Luke: in other words, that the least Matthew, wherever the narrative is in circumstantial account is in possession of an common. 4.] The because gives the additional particular which gives a new reason, not why he could not be bound, but aspect to the whole : for the plural, used why the conclusion was come to that he here and in Luke of the many dæmons in could not. The fetters are shackles for the one man, is there used of the two men, and feet, the chains for general use, without their separate dæmons. On legion see

My name is Legion: for we are many. 10 And he besought him much that he would not send them away out of the country. 11 Now there was there nigh unto the mountains a great herd of swine feeding. 12 And o all the devils besought him, saying, Send us into the swine, that we may enter into them. 13 And forthwith Jesus gave them leave. And the unclean spirits went out, and entered into the swine : and the herd ran violently down & a steep place into the sea, (they were about two thousand ;) and were choked in the sea. 14 And they that fed the swine fled, and told it in the city, and in the country. And they went out to see what it was that was done. 15 And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind : and they were afraid. 16 And they that saw it told them how it befell to him that was possessed with the devil, and also concerning the swine. 17 a And they began to pray him to depart out of their a Acts xvi. 30. coasts. 18 And b when he was come into the ship, he that had been possessed with the devil prayed him that he might be with him. 19 c Hovbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how d great things the Lord hath done for thee, and hath had compassion on thee. 20 And he departed, and began to publish in Decapolis how d great things Jesus had done for him : and all men did marvel.

21 And when Jesus was passed over again by ship unto the other side, much people gathered unto him: and he O read, they.

a render, the precipice.
bread, as he was getting into the ship.
C read, And he.

d render, many. note, Luke, ver. 30. 10.) send them times have been prejudicial to them :away out of the country; "command see note on Matthew, ver. 32 (1. 4). them to go out into the deep” Luke: see on 20.] Gadara (see on Matt. viii. 28) was one Matthew, ver. 30. 13.] about two of the cities of Decapolis (see also on Matt. thousand :-peculiar to Mark, who gives us iv. 25). “Our Lord, in His humility, usually accurate details of this kind : see ascribed the work to His Father : but the ch. vi. 37,- where however John (vi. 7) also healed man, in his gratitude, attributed it mentions the sum. 15, 16. Omitted by to Christ.” Euthymius. He commands St. Matthew, as also vv. 18-20. The whole the man to tell this, for He was little of this is full of minute and interesting known in Peræa where it bappened, and detail. 18.] Euthymius and Theophy- so would have no consequences to fear, as in lact suppose that he feared a fresh incur- Galilee, &c. sion of the evil spirits. 19.] There was 21 — 43.] Raising of Jaïrus's perhaps some reason why this man should DAUGHTER, AND HEALING OF A WOMAN be sent to proclaim God's mercy to his WITH AN ISSUE OF BLOOD. Matt. ix. 18friends. His example may informer 26. Luke viii. 41--56. The same remarks h render, the multitude, as in ver. 31. i render, power. k read, to her. I not in the original, apply to these three accounts as to the pressed to mean that she actually said it to last. Matthew is even more concise than some one-in herself may be understood. there, but more like an eye-witness in his At the same time, the imperfect looks very narration (see notes on Matthew and like the minute accuracy of one reporting Luke) :-Mark the fullest of the three. what had been an habitual saying of the The name of the ruler of the synagogue is poor woman in her distress. 29.] On of three syllables, with the accent on the these particulars see notes on Luke. second,-sa-i-rus. 21. gathered unto felt in her body, literally, knew in her him ....) received him, Luke.

was nigh unto the sea. 22 And, behold, there cometh one
of the rulers of the synagogue, Jaïrus by name; and when
he saw him, he fell at his feet, 23 and besought him
e greatly, saying, My little daughter lieth at the point of
death : I pray thee, come and lay thy hands on her, that
she may be f healed ; and she shall live. 24 And & Jesus

went with him; and much people followed him, and b lev. xv. 25. thronged him. 25 And a certain woman, which had an

issue of blood twelve years, 26 and had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse, 27 when she had heard of Jesus, came in the h press behind, and touched his garment. 28 For she said, If I may touch but his clothes, I shall be whole. 29 And straightway the fountain of her blood was dried up; and she felt in her

body that she was healed of that plague. 30 And Jesus, c Luke vi. 18. immediately knowing in himself that ci virtue had gone

out of him, turned him about in the h press, and said, Who touched my clothes ? 31 And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me ? 32 And he looked round about to see her that had done this thing. 33 But the woman fearing and trembling, knowing what was done k in her, came and fell down before him, and told him all the truth. 34 And he said unto her, Daughter, a thy faith hath made thee whole; go in peace, and be whole of thy plague. 35 While he yet spake, there came from the ruler of the synagogue [l's house] certain which said, Thy daughter is dead :

why troublest thou the Master any further ? 36 As soon e render, much : see ver. 10.

f read, healed and live. 8 in original, he.

body, elliptic-knew by feeling in her 23.7 Notice the affectionate diminutive body. 32.] Peculiar to Mark, and inlittle daughter, peculiar to Mark. lieth dicative of an eye-witness. 34.] and at the point of death answers to is even be whole of thy plague: peculiar to Mark, now dead Matthew. - 24.] St. Matthew and inexplicable, except because the Lord adds, and his disciples." 28.] For really spoke the words, as a solemn ratifishe said (was saying) perhaps need not be cation of the healing which she had as it

d ch. x. 62.

Acts xiv. 9.

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